Gautama Maharishi (Hindi: गौतम महर्षि) is one of the Saptarishis (Seven Great Sages Rishi of the current Manvantara (seventh) He was one of the Maharishis of Vedic times, known to have been the discoverer of Mantras -- 'Mantra-drashtaa', in Sanskrit. The Rig Veda has several suktas (Sanskrit: 'hymns') that go with his name. He was the son of Rahugana, belonging to the line of Angiras. The Devi Bhagavatam says that the river Godavari is so named because of its association with Gautama. He had two sons by name Vamadeva and Nodhas, both themselves discoverers of Mantras. There is a hymn called Bhadra in the Sama Veda which again is ascribed to Gautama Maharishi.
With Bharadvaja, Gautama shares a common ancestry as they are both descended from Angirasa, and sometimes they are both bracketed together under the name Angirasa. The sons of Gautama are Vamadeva and Nodha. The 4th book of the Rigveda is that of the Vamadeva Gautama family. The descent of Lord Shiva as Tryambakeshvar, that constitutes the source of the Jyotirlinga nearby, happened for the sake of Gautama. The Brahmaanda-purana mentions that one of the sub-branches of the Raanaayani branch of Sama Veda was initiated by this Gautama. Some famous disciples of Gautama were Praachina-yogya, Shaandilya, Gaargya, and Bharadwaja. Gauatama was also the author of Dharma-sutra known as Gautama Dharma sutra It is in fact the earliest Dharma Sutra. It contains 28 chapters with 1000 aphorisms. Almost every aspect of the observances of Hindu dharma - including the rules for the four Ashramas, the forty sanskāras, the four varnas, kingly duties, the punishments for various offences, the obsequies for the dead, do's and don'ts of food consumption, the dharmas of women, the rules for Praayaschitta (atonement for sins), and the rules of succession of property. In this sense Gautama's Dharma Shastra may perhaps be considered the oldest law book of the world. Akṣapāda Gotama, the 2nd century founder of the school of philosophy that goes by the name of 'Nyaya' (Logic), is not to be confused with Gautama Maharishi. II Verse 2.134 [Degrees of Respect]Section XXIV - Degrees of Respect दशाब्दाख्यं पौरसख्यं पञ्चाब्दाख्यं कलाभृताम् । त्र्यब्दपूर्वं श्रोत्रियाणां स्वल्पेनापि स्वयोनिषु ॥ १३४ ॥ daśābdākhyaṃ paurasakhyaṃ pañcābdākhyaṃ kalābhṛtām | tryabdapūrvaṃ śrotriyāṇāṃ svalpenāpi svayoniṣu || 134 || Among citizens friendship and equality are regarded as ranging within ten years (of age-difference); among artists, it is regarded as ranging within five years; among learned men, it proceeds up to three years; and among blood-relations, it ranges only within a very short period of time.—(134) It has been said above (under 120) that ‘the life-breaths of the younger men rush outwards at the approach of the elder now the present verse proceeds to determine by bow many years one may be regarded as an ‘elder’; among ordinary men people come to be regarded as ‘elderly’ when they become grey-headed. Among citizens, equality and friendship are regarded as subsisting among people who differ in their age by ten years, so that among these, one conies to be regarded as ‘elder’ when he happens to be more than ten years older; and those less than that should be treated as ‘friends and equals’; and hence accosted as ‘Oh, Sir,’ as declared by Gautama (6.14)—“Equals in age should be accosted as ‘Oh, Sir’; when the difference in age is more than ten years, the person should be regarded as ‘elder.’ In the expression ‘daśābdākhya,’ ‘ākhyā’ stands for ‘ākhyānam,’ ‘description’; and the compound, a three-termed Bahuvrīhi, means ‘that whose description is ten years’; the years being construed as qualifying ‘friendship’ on the basis of ‘description,’ and no significance being attached to the difference between cause and effect (the ‘years’ being the cause of the ‘friendship’), all that the compound means is that—‘one who is senior by about ten years is an equal friend.’ ‘Pauras,’ ‘citizens,’ are ‘persons living in cities.’ The mention of ‘cities’ is only by way of illustration; the same rule holds good among inhabitants of villages also. Among people living in the same village, all those come to be regarded as ‘friends’ among whom there happens to be some ground for close intimacy. Those persons who practise some sort of art—crafts, music and the rest,—among these one who is older by less than five years is an ‘equal’; beyond that, he is ‘elder.’ ‘Tryabdam’ means ‘that which is preceded by three years’; and of this kind is the ‘equality’ among learned men. ‘Among blood-relations, it ranges within a very short period of time’;—i.e., among persons belonging to the same family, he who is senior by only a few days is also ‘elder.’ “What period of time is to be regarded as very short?” It cannot he three years; for having spoken of three ‘years,’ the text mentions ‘short,’ which means that it must be less than that. It cannot mean two years, because of the singular number. Nor lastly, can it mean one year, as in that case there would be no point in the qualification ‘very short.’ Because ‘year’ is the name given to a well-defined period of time; so that a period of time which is less than that even by a single day ceases to be a ‘year.’ For these reasons ‘short’ must refer to time in general (unspecified), the only peculiarity being tbat it, should be less than a year. The particle ‘ca’ should be taken as standing for ‘?va,’ ‘only’; the meaning being ‘friendship ranges only within a very short period of time, beyond that the man becomes elder.’ All this should be taken as holding good only among people of the same caste, possessed of similar qualifications; so that the definition of ‘elder’ as something relative in sense is that obtaining among ordinary people. Other persons explain the verso as follows:—This verse does not define what is tho characteristic of being ‘elder’; it only serves to define ‘Friendship.’ It could be taken as defining ‘elderliness’ only if we abandoned its direct meaning; as only then could it be taken to mean that ‘during such time one is a friend, and after that he becomes an elder.’ As a matter of fact, what the verse means is as follows:—(a) People who live in the same city for ten years become ‘friends’; (b) among people knowing the arts—sixty-four in number—companionship during five years establishes ‘friendship’; (c) among blood-relations, friendship is established by living together even for a very short time. Thus then, one does not become a ‘friend’ simply because he happens to be of equal age, in fact the ‘friend’ is as described; but the said conditions of ‘friendship’ all require tbat the parties concerned be of equal age. All this may be true; but this explanation is inconsistent with the next verse; in the latter, ‘caste’ is mentioned as the pre-eminent factor, and not the age; and the reason is that if the mere fact of being so many years older in age were to make one ‘elder,’ then we could not get rid of the contingency of persons of different (and inferior) castes being regarded as ‘elders.’ Older commentators have all adopted the first explanation (put forward by us).—(134) Explanatory notes “Those who are ‘friends’ and equals may address each other with the words ‘bhoḥ’, ‘bhavat,’ or ‘vayasya’, ‘friend’. The explanation of the verse, which is substantially the same in all the commentaries, is based on Gautama’s passage (6.14-17); while Haradatta’s interpretation of Āpastamba (1.4.13) somewhat differs.”—(Buhler). “A small difference in age constitutes among relatives a difference in position; but in other cases only a considerable difference as specified.—This ‘equality’ refers to the form of salutation among equals.”—(Burnell—Hopkins). This verse is quoted in Vīramitrodaya (Saṃskāra, p. 466), where the following explanation is given:—Among persons living in the same city, and not possessed of any exceptional learning or wealth or other qualifications, if the difference in the age of two persons extends to within ten years, they are to treat each other as ‘friends,’ and there is to be no salutation; the ‘city’ here includes the village also;—among persons versed in music and other arts, equality extends to within five years of difference in age;—and among those learned in the Veda to within one (as read here) year;—and among Sapiṇḍas, to within a very short period of time. In every case there is ‘superority’ if the difference exceeds the periods mentioned. It is quoted also in Parāśaramādhava (Ācāra, p. 299), where also we have the following explanation Among inhabitants of the same village one is to be treated as ‘friend’ if he is older by less than ten years; beyond that he is to be treated as ‘superior’.—Among men expert in the arts and in learning, there is equality if there is a difference of five years;—among persons learned in the Veda, or students of the Veda, there is equality if there is a difference of three years, after which the older man becomes ‘superior’;—among blood relations, brothers and the rest, the older person is to be treated as an equal only when the difference in age is very small. Parāśaramādhava raises the question of saluting such Ṛtvik and others as are younger in age. In view of the general rule that these should be saluted, the fact of any one being younger in age does not deprive him of his right to a salute. The conclusion however is that all that is meant is that they have to be ‘treated with respect’; and this implies that one should stand up to receive and welcome them with agreeable words, as is clearly laid down by Baudhāyana, who says, ṛtvikśvaśurapitṛ?yamātulānāṃ tu yaviyasāṃ pratyutthānābhibhāṣaṇam. That these are not to he saluted is clearly asserted by Gautama (6.9), which lays down that these are anabhivāthāḥ (?), It is interesting to note that in quoting Gautama, Mādhava has read abhivādanam in place of anabhivādyāḥ; but knowing somehow that the meaning of Gautama was that these are not abhivādyāḥ, he has explained abhivādanam as abhibhāṣaṇam, speech. The verse is quoted also in Madanapārijāta (p. 29) as declaring the difference in age which constitutes ‘superiority’. It practically repeats the explanation given in Parāśaramādhava (see above); but at the end adds that among blood-relations, the difference of even one day establishes superiority; while between relations born on the same day there is equality as declared by Āpastamba.—‘One born on the same day is a friend.’ Aparārka (p. 53) quotes this verse and adds the following explanation:—Among citizens even one who is ten years older is a ‘friend and it is only one who is more than ten years older is to be regarded as an ‘elder’; among musicians and other artists one older by five years or less is a ‘friend’, older than that he becomes an ‘elder’; among Vedic scholars, it is upto three years; and among these latter, superority or inferiority is determined by special qualifications.—-The particle ‘api’ means ‘eva’. It is quoted in Smṛticandrikā (Saṃskāra, p. 101), which offers the following explanation:—Among citizens, one who is senior by one to ten years is to be regarded as a ‘friend’—an equal; one older than that is an ‘elder’—a superior;—among artists people versed in singing, dancing and so forth there is ‘friendship’ upto a difference of five years; among Vedic scholars it extends to a difference of three years; older than that, is ‘elder’—superior; among blood-relations there is ‘friendship’ within a limit of very few years; one even a little older is to be saluted like an ‘elder’;—all this refers to Brāhmaṇas. Comparative notes by various authors Āpastamba-Dharmasūtra (1.24.13).—‘Friendship (equality) among citizens extends up to ten years; among members of the same Vedic sect, up to five years and the elder Vedic scholar deserves salutation if he is senior by three years.’ Gautama-Dharmasūtra (6.2.5).—‘One born on the same day as oneself is his friend; a citizen who is senior by ten years; an artisan, who is senior by five years; a Vedic scholar of the same Vedic sect, who is senior by three years.’ K Rajaram IRS 23226 On Mon, 23 Feb 2026 at 11:01, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > *SAGE GAUTHAMA-Part 3** (Final Part)* > > Dear friends, > > This posting about sage GAUTHAMA is compiled from Google search by asking > many questions curious to me and posted in my style which is desired by a > few members *than as QA posting.* Information relevant from Wikipedia and > other sources are also included. > > *This posting is least intended to all knowing and criticizing and fault > finding members.* > > Hope the postings will be interesting and informative to many of my > friends. Since the information is more, it is posted in parts. *This is > 3rd part of the posting * > > Gopalakrishnan 23-02-2026 > > *Gange cha Yamune chaiva **Godavari **Saraswathi* > > *Narmada Sindhu **Kaveri** Jalasmin Sannidham Guru..* > > The sloka mentioned is the Gange cha Yamune chaiva mantra, a sacred > bathing prayer (Snaan Mantra) used in Hinduism to invoke the presence of > seven holy rivers—Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu, and > Kaveri—into one's bathwater for purification and spiritual cleansing. > > गङ्गे च यमुने चैव गोदावरि सरस्वति । > > नर्मदे सिन्धु कावेरि जलेऽस्मिन् सन्निधिं कुरु ॥ > > Gaṅge ca yamune caiva godāvari sarasvati | > > Narmade sindhu kāveri jale'smin sannidhiṃ kuru || > > Meaning: > > "O Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu (Indus), and > Kaveri! Please be present in this water." > > Key Details: > > Purpose: It is chanted while bathing to convert ordinary water into holy > water, drawing the sacred energy of India's main rivers. > > Significance: It helps in removing physical and spiritual impurities. > > Context: It is part of the daily ritual to honour the rivers as goddesses > and sanctify the body. > > *My note- If not daily , on Upakarma day we recite this mantra .** > Godavari river is brought to earth by sage Gautama.* > > *Sage Gautama’s lineage* > > Sage Gautama (Gautama Maharishi) is a revered Vedic seer belonging to the > Angirasa lineage, descending from *Brahma > Angiras > Utathya > > Dirghatamas > Gautama. * > > He is considered one of the Saptarishis (seven great sages) and the > founder of the Gautama gotra, born as the son of sage Dirghatamas or > Rahugana. > > Key Details of Sage Gautama’s Lineage and Family: > > Ancestry: He belongs to the Angirasa gotra. > > *Wife: Ahalya, one of the five Panchakanyas (five revered women in Hindu > epics).* > > Sons: > > *Shatananda*: Known from the Ramayana. > > Vamadeva and Nodhas: Mentions of them as discoverers of mantras in the Rig > Veda. > > Saradvan and Cirakari: Mentioned in the Mahabharata. > > Daughters: Jayanti, Jaya, and Aparajita (mentioned in Vamana Purana). > > Disciples: Known to have trained disciples like *Shandilya, Gargya, and > Bharadwaja.* > > Sage Gautama is famously known as the author of the Nyaya Sutras and as > the husband of Ahalya, whom he cursed for her unintentional role in the > deception by Lord Indra. > > Kripacharya > > According to Hindu mythology and the Mahabharata epic, *Kripacharya was > the grandson of Sage Gautama. * > > Here are the details of his lineage and birth: > > Grandfather: Kripacharya was the grandson of the sage Gautama (also known > as Maharishi Gautama). > > *Father: He was the son of Sharadvan (or Sharadvana), who was the son of > Sage Gautama*. Sharadvan was a great archer born with arrows, who later > became a sage. > > Birth: Kripa and his twin sister, Kripi (who later married Dronacharya), > were born *under extraordinary circumstances when Sharadvan was > distracted by the Apsara Janapadi, causing his semen to fall upon a cluster > of weeds, which then split to form the twins.* > > Upbringing: They were found and adopted by King Shantanu of Hastinapura. > > Lineage: Due to this, Kripacharya is also referred to as a descendant of > the Gautama clan or Gotra. > > Kripacharya is recognized as one of the seven Chiranjivis (immortals) in > Hindu tradition. > > His famous cursed wife ‘Ahilya’ was extricated by lord Rama. *All the > children were born to Ahalya before Indra incident if we look chronology of > events in Ramayana* > > Dronacharya > > Gautama’s grandson Krupacharya trained Kauravas and Pandavas in archery > whereas his *grand daughter Krupi was married to famous teacher > Dronacharya*. > > *Development of Ayurveda* > > Sage Gautama was present in the ancient conclave of rishis held below > mountain Himalaya to discuss the management of diseases occurred on account > of consuming domestic food as mentioned in Charaka Samhita. > > All the rishis present there learnt Ayurveda from sage Bhardwaja. *Hence, > it can be concluded that sage Gautama may also have contributed in further > development of Ayurveda.* > > *Gautama Darma* > > Gauatama was also the author of Dharma-sutra known as Gautama Dharma sutra > . It is in fact the earliest Dharma *Sutra. It contains 28 chapters with > 1000 aphorisms. Almost every aspect of the observances of Hindu dharma – > including the rules for the four Ashramas,* the forty sanskāras, the four > varnas, kingly duties, the punishments for various offences, the obsequies > for the dead, do’s and don’ts of food consumption, the dharmas of women, *the > rules for Praayaschitta (atonement for sins),* and the rules of > succession of property. *In this sense Gautama’s Dharma Shastra may > perhaps be considered the oldest law book of the world.* > > Battle o Kurukeshthra > > When the battle of Kurukshetra was going on, Dronacharya took over the > commandership of the Kaurava army and got ready to destroy the entire > Pandava army. *At that point, Gautama entered the battle field, addressed > the Drona*, “stop the killings and give up arms. *You are fighting a > battle against your Varn-ashram dharma*. Embrace death and go to heaven”. > > *Drona, giving respect to the words of the sage, gave up his arms and left > the battle field. As advised by sage Gautama, he went to heaven by the > Yogadharana way.* > > *Sage Gautama- a traveller* > > Sage Gautam used to travel all over the world with the intention of > helping people. Sage Gautam had *mastered the great Savitri Mantra*. > > Sage Gautama was the one to whom the great Vyahrthimanthra ‘Janah’ was > revealed. He was a great Tapasvi. He was devoted to God and a generous > host. > > *12 year famine* > > The Narada Purana describes the story of the 12-year famine during which > sage Gautam fed other sages and saved them. Once the country was reeling > under a great famine, but *owing to the virtue of Sage Gautam, his ashram > dwellers had not experienced the calamity.* > > Thousands of sages took refuge in his ashram. Sage Gautam welcomed > everyone with open arms and played host to them. The famine continued for > years, but Gautam offered them great hospitality. > > *Creation of Godavari river- Addition* > > He is very famous for various stories. Two of them are prominently known > to the world – *the creation of the Godavari river and the curse of > Ahalya*. Let us first understand the story of the Godavari river’s > creation. > > *Kotirudra Samhita in the Shiva Purana* describes the story of the > Godavari river’s creation. On the Brahmagiri mountain, the mind-son of > Brahma, Gautama Maharishi was engrossed in penance and meditation. There > was a drought in that area for a hundred whole years and hence crops could > not grow there. *For the goodness and wellness of the residents of that > area, Gautama Maharishi started meditating in a direction to impress the > god of the ocean, Varuna.* > > *Varuna appears to Gautama after six months of his penance*. *Varuna > denies the request of Maharishi Gautama as it would be against the wishes > of the other gods who have made this happen in the area*. > > Gautama successfully convinced Varuna, the god of oceans, into helping > them get rid of a long spell of drought in the Brahmagiri mountains where > Gautama was meditating. *Gautama did so by digging a ditch which Varuna > fills with holy water*. Soon, Gautama, his wife Ahalya and their > disciples, as well as the other sages and their families, moved into the > region. However, when it came to water sharing, the other sages stake first > claim to the water, and refuse to share it with Gautama disciples. When > Ahalya managed to collect the water before anyone else, the wives of the > other sages invoked Lord Ganesha name to force Gautama to leave his > hermitage. > > *Appearance in Yugas* > > Vedic Period: Sage Gautama is recognized as a profound Vedic sage, with > hymns attributed to him in the Rig Veda. > > Epic Periods (Ramayana/Mahabharata): References in the Ramayana (Treta > Yuga) and Mahabharata (Dwapara Yuga) suggest he lived during these eras. He > is mentioned in the Shanti Parva of the Mahabharata and interacted with > figures in the Ramayana. > > Sage Gautama (Gautama Maharishi) is primarily recognized as a prominent > Saptarishi (one of the seven great sages) in Vedic literature. While many > of the stories involving him and his wife, *Ahalya, are popularly placed > in the Treta Yuga* (specifically the story of her turning into stone), > various Puranas and traditions connect him to events in Satya Yuga or > describe him as a timeless sage existing across yugas. > > *Key aspects of Sage Gautama’s role, often associated with Satya Yuga or > his eternal, righteous nature, include:* > > Progenitor and Sage: He is known as the founder of the Gautama Gotra and > is a son of Rahugana, belonging to the lineage of Angiras. He is one of the > Maharishis who discovered Sanskrit mantras, with many hymns in the Rig Veda > attributed to him. > > *Ahalya's Creation and Marriage-Addition* > > According to the Ramayana, Brahma created Ahalya as the most beautiful > woman to be the wife of the wisest man, whom he determined to be Sage > Gautama after Gautama circumambulated the cow Surabhi, which was considered > equivalent to traversing the three worlds. > > *The Curse Timeline Ambiguity*: While the redemption of Ahalya by Lord > Rama is a staple of Treta Yuga, some interpretations suggest the incident > with Indra, Ahalya, and the subsequent cursing happened at the very end of > Satya > Yuga or in a transitional phase. The curse was that she would remain as a > stone (or invisible) until Rama touched her. > > *Additional points* > > Penance and Divine Knowledge: Throughout the scriptures, Gautama is > portrayed as a rishi constantly engaged in intense tapas (penance) in the > Himalayas. > > Creator of Dharmic Texts: He is credited with writing the Nyaya Sutras (a > core text of Hindu philosophy), Dharma Sutras (rules of law), and *Pitr-Medha > Sutras.* > > In many contexts, Gautama Maharishi acts as a representative of the strict > righteousness and intellectual focus (Nyaya) of the early ages. > > Sage Gautama, one of the Saptarishis (seven great sages) of Vedic times, > plays a pivotal role in the Treta Yuga, primarily featured in the Ramayana > through the narrative of his wife, Ahalya, and his curses upon her and > Indra. He is recognized as a profound sage who lived through both Treta and > Dwapara Yugas, dedicated to intense penance and scriptural study. > > *Here are the key parts and incidents associated with Sage Gautama in the > Treta Yuga:* > > Husband of Ahalya: Gautama was married to Ahalya, who was created by > Brahma and is considered one of the five "Panchakanyas" (virtuous women). > *They > lived in an isolated hermitage, with their marriage recorded in the Uttara > Kanda of the Ramayana.* > > The Ahalya-Indra Episode: In a significant episode, Indra, the king of the > gods, deceived Ahalya by disguised as Sage Gautama while the sage was away > for his morning rituals. > > Cursing Indra and Ahalya: Upon discovering the deception, an enraged > Gautama cursed Indra, resulting in him being covered with a thousand > vaginas (later transformed into eyes). He cursed Ahalya to become an > invisible, inanimate stone, forced to repent for her mistake (or the > deception) until she was liberated by Lord Rama. > > Ahalya's Redemption (Liberation): Gautama ordained that Ahalya would be > freed from her curse when Lord Rama visited her hermitage during his exile. > After Rama touched the stone with his feet, Ahalya regained her form, and > Sage Gautama took her back after her penance was complete. > > Contribution to Scriptures: Gautama is credited with discovering mantras > in the Rig Veda and is a Rishi of the Vedic era. > > Ascetic Life: Following the incident with Ahalya, Gautama went to the > Himalayas to perform further austerities and penance. > > While primarily known for this episode in the Treta Yuga, the scriptures > (such as the Shanti Parva of the Mahabharata) also mention his, long-term > penance during this period. > > Role in the Dwapara Yuga (Mahabharata Era): > > Advising on the Battlefield: When the Kurukshetra war was at its peak, > Sage Gautama, along with other sages, appeared on the battlefield to advise > Dronacharya, the commander of the Kaurava army. He urged Dronacharya to > stop the indiscriminate slaughter and renounce his arms, as the war > violated righteous duties (Varnashram Dharma). > > *Role in the Birth of Arjuna*: During the period when Pandu was living in > the forest, Sage Gautama was among the sages whose presence was > significant. References indicate that *he played a role in the events > surrounding the birth of Arjuna.* > > Guidance to Pandavas & Others: *He is mentioned as one of the sages who > visited Bhishma Pitamaha on his bed of arrows to offer guidance.* He also > instructed King Vrishadarbhi on the moral hazards of accepting improper > rewards. > > *Sixty-Year Penance (Shanti Parva*): The Mahabharata (Shanti Parva) > describes a sixty-year-long, intense penance performed by Sage Gautama, > during which he held great spiritual power and wisdom. > > Progenitor of Gotra: As a prominent rishi, his legacy continued through > the continuation of the Gautama Gotra, and he was revered by both the > Pandavas and Kauravas. > > In summary, during the Dwapara Yuga, Gautama Rishi acted as a detached, > wise spiritual guide, advising, performing penance, and maintaining the > spiritual order amid the massive moral breakdown of the Mahabharata war > > *Kaliyuga and sage Gauthama* > > Sage Gautama (Gautama Maharishi) holds a significant, albeit mostly > transcendental and supportive, role in the current epoch of Kaliyuga within > Hindu tradition. As one of the Saptarishis (seven great sages) of the > current Manvantara, he is considered a Chiranjivi - one who lives for a > very long time or is considered immortal in the context of cosmic cycles) > or at least a highly venerated seer whose influence persists throughout all > yugas. > > Here is his role in Kaliyuga: > > Immortal Guardian (Saptarishi): Sage Gautama is one of the seven sages > (Saptarishis) who are believed to be guiding humanity and overseeing the > unfolding of Dharma in the present age. They reside in the stellar region > of the Saptarshi-mandala, shining as part of the Big Dipper. > > *Presence on Earth (Godavari/Gautami Ganga*): A key, lingering impact of > Sage Gautama in this yuga is the river Godavari, which he brought to the > earth to purify it. The region around Brahmagiri is closely associated > with him, and it is believed that he requested Lord Shiva to remain on > earth till the end of Kaliyuga, making the area a sacred place for > pilgrimage to wash away sins, particularly during the time when Jupiter > stays in Leo (Simha Rashi). > > Teacher of Logic (Nyaya Darshana): His contributions to Vedic knowledge, > particularly as the founder of the Nyaya philosophy (school of logic), > continue to influence Indian intellectual tradition in the present age. > > Intervention in History (End of Dvapara/Start of Kaliyuga): While often > placed in earlier yugas, legends describe him as having appeared to stop > Dronacharya from excessive, unethical killings during the Kurukshetra war, > helping to guide him towards a more spiritual departure (yogi-dharana). > > His role in Kaliyuga is generally that of a cosmic guide and a source of > purification, rather than an active, public participant in daily worldly > affairs. > > *Mentor to the Future (Kalki Avatar):* > > Scriptures state that at the end of Kaliyuga, Sage Gautama will reappear > or be present to guide Lord Kalki, the tenth and final avatar of Vishnu > who will restore righteousness. > > End of posting > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/1296237044.742153.1771824653706%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/1296237044.742153.1771824653706%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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